Letters to the Editor
View(s):Panadura Vadaya and Buddhist revival: Little known but key role played by John Capper
The preface of the book states: ‘In the belief that an authentic account of the Controversy which took place at Pantura in August last, between a Buddhist Priest and two Ministers of the Protestant religion, will be read with interest by a large number of persons here and in Europe, I have produced the proceedings in the present form. The report has been revised by the respective disputants, so that it may be taken as a correct account of what passed’.
Capper’s book was picked up by J.M. Peebles who was in India, who then published an extended version in the United States. Henry Olcott read it and decided to come to Sri Lanka. Capper recognised the importance of the debate and without his efforts,
Sri Lankans might not have had a full account of the debate nor, in all probability, would Olcott have come to Sri Lanka.
The trajectory of the Buddhist Revival might well have been very different and less transformational.
Dr R.P. Fernando Epsom, UK
PS. Capper’s book has never been republished and most Sri Lankans have never seen it. I have scanned the first few pages, including the title page, and can email them if anyone is interested.
Living with noise in a primarily residential area due to short-sighted CEB construction
Just a rejoinder to Manel Fonseka’s letter in the Sunday Times of May 21 on the subject of noise pollution. I can fully empathise with what she has been through. I am a resident of Evergreen Park, Colombo 5 and subject to noise on a daily basis.
The CEB in their “infinite wisdom” have decided to construct their headquarters in what has been classified by the UDA as “primarily a Residential Area”!! In addition, there are neighbours who do not think twice about tooting their car horns at all hours of the night despite having remote controlled gates/garages!
A.J. Pereira Colombo 5
The truth of Anatta
A reply to Dr Leo Fernando
Anatta is a truth realised by the Samma Sam Buddha and not a doctrine, theory, or deduction from logic, scientific analysis or other means, and thus realised by the Buddha at the time of his Enlightenment. The Buddha in his first sermon, the Dhammacakkapavattana Sutta said thus, “To me, monks regarding these previously unheard of things, vision arose, knowledge arose wisdom arose, understanding arose, light arose”- (translated by Bhikkhu Anandajothi).
These previously unheard of things mainly refer to the law of dependent arising (Paticcha Samuppada) which gives Buddhism its unique character, as it explains the nature of the world as arising phenomenon due to causes and conditions, sans a self or soul.
In the first sermon, the Buddha having realised the nature of Existence has difficulty explaining it to worldlings enmeshed in worldly desire and pursuits, and ultimately coined the term ‘Dukkha’ to describe its realistic nature. The term Dukkha is explained as birth, ageing, illness, death, sorrow, pain, lamentation, association with the unloved, parting from the beloved, and not getting what one wants, in short, the five aggregates of clinging which beings cling to and identify as self; Form, Feeling, Perception, Sankhara (formations or preparations) and consciousness as Dukkha.
The Second Truth embodies the principle of Dependent Arising and gives the reason for the arising and the Third Truth is the way of release i.e. Craving is the cause and extermination of craving is the release, while the Fourth Truth sets out the path of practice.
In the 2nd sermon, the Anatta Lakkana Sutta, the Buddha categorically rejected the view of atman or soul, based on the impermanence of the five aggregates and the lack of mastery over them. As one cannot command at will to let my form and feeling be thus and not that!
This position of soullessness has been reiterated in countless suttas, for eg. Rahulovada Sutta, Chula Sunnata Sutta, Dhatuvibhanga Sutta etc.
So it is difficult for those with a belief in a soul to understand the characteristics of existence as per the Buddha’s teaching. One must approach the Dhamma with an absolutely open mind, sans a preconceived notion of a soul or self.
J.C. Boange Via email
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